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NITAAI-Veda.nyf > All Scriptures By Acharyas > Upanishads > Sri Mundaka Upanisad > Third Mundaka

Third Mundaka

 

 

First Khanda

 

 

Text 1

 

dva suparna sayuja sakhaya

     samanam vriksham praishasvajate

tayor anyah pippalam svadv atty

     anashnann anyo 'bhicakashiti

 

     dva-two; suparna-birds; sayuja-together; sakhaya-friends; samanam-with; vriksham-tree; praishasvajate-embraces; tayoh-of them; anyah-another; pippalam-fruit; svadv-delicious; atty-eats; anashnann-not eating; anyah-other; abhicakashi-is manifested; iti-thus.

 

 

     In the individual spirit soul and the Supersoul, Supreme Personality of Godhead, are like two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree (the sense gratification afforded by the material body), and the other bird (the Supersoul) is not trying to eat these fruits, but is simply watching His friend.*

 

Text 2

 

samane vrikshe purusho nimagno

     'nishaya shocati muhyamanah

jushtam yada pashyati anyam isham

`    asya mahimanam iti vita-shokah

 

     samane-on the same; vrikshe-tree; purushah-person; nimagnah-immersed; anishaya-not the Lord; shocati-laments; muhyamanah-bewildered; jushtam-right; yada-when; pashyati-sees; anyam-other; isham-the Lord; asya-of Him; mahimanam-the glory; iti-thus; vita-shokah-free from lamentation.

 

 

     Although the two birds are on the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord, and knows His glories, at once the suffering bird becomes free of all anxieties.*

 

 

Text 3

 

yada pashyah pashyate rukma-varnam

     kartaram isham purusham brahma-yonim

tada vidvan punya-pape vidhuya

     niranjanah paramam samyam upaiti

 

     yada-when; pashyah-tro be seen; pashyate-sees; rukma-varnam-golden colored; kartaram-supreme actor; isham-Lord; purusham-person; brahma-yonim-the source of Brahman; tada-then; vidvan-wise; punya-pape-piety and sin; vidhuya-shaking off; niranjanah-pure; paramam-supreme; samyam-equality; upaiti-attains.

 

 

     One who sees the golden colored Supreme Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated.* Such a person becomes wise. He becomes free of both pious and sinful karmic reactions. He becomes pure. He attains a spiritual form like that of the Lord Himself.

 

Text 4

 

prano hy esa yah sarva-bhutair vibhati

     vijanan vidvan bhavate nati-vadi

atma-krida atma-ratih kriyavan

     esha brahma-vidam varishthah

 

     pranah-life; hy-indeed; esa-Hed; yah-who; sarva-bhutaih-by all living entities; vibhati-manifest; vijanan-knowing; vidvan-wise; bhavate-is; na-not; ati-vadi-speaking eloquently; atma-krida-enjoying the Lord's transcendental pastimes; atma-ratih-in love with the Lord; kriyavan-active in the Lord's service; esha-he; brahma-vidam-of they who understand spirit; varishthah-the best.

 

 

     The Supreme Person is the life of all that live. One who knows Him is not eager to talk of other things. Such a person loves the Lord, always remembers the Lord's pastimes, and is active in the Lord's service. He is the best of transcendentalists.

 

 

Text 5

 

satyena labhyas tapasa hy esha atma

     samyag-jnanena brahmacaryena nityam

antah-sharire jyotirmayo hi shubhro

     yam pashyanti yatayah kshina-doshah

 

     satyena-with truth; labhyah-to be attained; tapasa-with austerity; hy-indeed; esha-He; atma-the Lord; samyag-j{.sy 241}anena-with right knowledge; brahmacaryena-with celibacy; nityam-always; antah-sharire-within the body; jyotirmayah-effulgent; hi-indeed; shubhrah-glorious; yam-who; pashyanti-sees; yatayah-renounced; kshina-doshah-faultless.

 

 

     The Supreme Person is attained by truthfulness, austerity, right knowledge, and celibacy. Free from sin, the renounced devotees always see the glorious and effulgent Lord manifest in their hearts.

 

Text 6

 

satyam eva jayate nanritam

     satyena pantha vitato deva-yanah

yenakramanty rishayo hy apta-kama

     yatra tat satyasya paramam nidhanam

 

     satyam-truth; eva-indeed; jayate-conquers; na-not; anritam-falsehood; satyena-with truth; pantha-the path; vitatah-manifested; deva-to the Lord; yanah-the journey; yena-by which; akramanty-surpasses; rishayah-the sages; hy-indeed; apta-kama-whose desires are attained; yatra-where; tat-that; satyasya-of truth; paramam-supreme; nidhanam-abode.

 

 

     By following the truth one conquers. By following a lie one does not. The path of truth leads to the Supreme Lord. Following that path, the sages attained all their desires and entered the transcendental world of He who is the Supreme Truth.

 

 

Text 7

 

brihac ca tad divyam acintya-rupam

     sukshmac ca tat sukshmataram vibhati

durat su-dure tad ihantike ca

     pashyatsv ihaiva nihitam guhayam

 

     brihat-great; ca-and; tat-that; divyam-transcendental; acintya-inconceivable; rupam-form; sukshmat-directly; ca-and; tat-that; sukshmataram-most subtle; vibhati-is manifested; durat-from afar; su-dure-afar; tat-that; iha-here; antike-near; ca-and; pashyatsu-may see; iha-here; eva-indeed; nihitam-hidden; guhayam-in the heart.

 

 

     The Supreme Person is glorious and transcendent. His form is beyond conception. He is larger than the largest and smaller than the smallest. He is very far away. Still, the wise see Him hidden in their hearts.

 

Text 8

 

na cakshusha grihyate napi vaca

     nanyair devais tapasa karmana va

jnana-prasadena vishuddha-sattvas

     tatas tu tam pashyate nishkalam dhyayamanah

 

     na-not; cakshusha-with eyes; grihyate-is grasped; na-not; api-also; vaca-with words; na-not; anyaih-by other; devaih-deities; tapasa-by austerity; karmana-by karma; va-or; jnana-knowledge; prasadena-mercy; vishuddha-sattvah-pure in heart; tatah-then; tu-indeed; tam-Him; pashyate-see; nishkalam-pure; dhyayamanah-meditating.

 

 

     The Supreme Person cannot be seen with material eyes or described with material words. He is not attained by austerity, pious deeds or demigod worship. Only when, by His mercy, one becomes wise and pure in heart, can one see the supremely pure Lord in a trance of meditation.

 

 

Text 9

 

eso 'nur atma cetasa veditavyo

     yasmin pranah pancadha samvivesha

pranaish cittam sarvam otam prajanam

     yasmin vishuddhe vibhavaty esha atma

 

     esah-he; anuh-infinitesimal; atma-soul; cetasa-by the mind; veditavyah-to be known; yasmin-in which; pranah-breath; pa{.sy 241}cadha-in five ways; samvivesha-entered; pranaish-by breaths; cittam-the heart; sarvam-all; otam-the warp and woof; prajanam-of living entities; yasmin-in which; vishuddhe-pure; vibhavaty-is manifest; esha-this; atma-soul.

 

 

     The soul is atomic in size and can be perceived by perfect intelligence. The atomic soul is floating in five kinds of air (prana, apana, vyana, samana, and udana), is situated within the heart, and spreads it influence all over the body of the embodied living entities. When the soul is purified of the contamination of the five kinds of material air, its spiritual influence is exhibited.*

 

Text 10

 

yam yam lokam manasa samvibhati

     vishuddha-sattvah kamayate yamsh ca kaman

tam tam lokam jayate tamsh ca kaman

     tasmad atma-jnam hy arcayed bhuti-kamah

 

     yam yam-whatever; lokam-planet; manasa-with the mind; samvibhati-manifests; vishuddha-sattvah-pure in heart; kamayate-desires; yan-what; ca-and; kaman-desires; tam tam-that; lokam-planet; jayate-cnquers; tan-that; ca-and; kaman-desire; tasmat-from that; atma-jnam-spiritual knowledge; hy-indeed; arcayet-should worship; bhuti-kamah-who desires the good.

 

 

     A person who is pure in heart attains whatever he desires. He enters whatever planet his heart desires. Therefore one who desires what is truly good in life should worship an advanced transcendentalist who knows the truth of the Supreme.

 

 

Second Khanda

 

Text 1

 

sa vedaitat paramam brahma-dhama

     yatra vishvam nihitam bhati shubhram

upasate purusham ye hy akamas

     te shubhram etad ativartanti dhirah

 

     sa-he; veda-knows; etat-this; paramam-supreme; brahma-dhama-spiritual world; yatra-where; vishvam-world; nihitam-placed; bhati-is manifested; shubhram-glorious; upasate-worships; purusham-the Supreme Personality of Godhead; ye-who; hy-indeed; akamah-without material desires; te-they; shubhram-glorious; etat-thsi; ativartanti-transcend; dhirah-wise.

 

 

     An enlightened transcendentalist knows the Supreme Person, in whom the impersonal Brahman and the material worlds rest. They who, free of material desires, worship the Supreme Person, escape the repetition of birth and death.

 

Text 2

 

kaman yah kamayate manyamanah

     sa kamabhir jayate tatra tatra

paryapta-kamasya kritatmanas tu

     ihaiva sarve praviliyanti kamah

 

     kaman-desires; yah-who; kamayate-desires; manyamanah-thinking; sa-he; kamabhih-with desires; jayate-is born; tatra tatra-there; paryapta-attained; kamasya-desires; krita-dones; atmanah-of the self; tu-indeed; iha-here; eva-inded; sarve-all; praviliyanti-enter; kamah-desires.

 

 

     A person who desires material happiness is born again so he may again struggle to fulfill his desires. An advanced transcendentalist is already satisfied. His material desires have all vanished.

 

 

Text 3

 

nayam atma pravacanena labhyo

     na medhaya na bahuna shrutena

yam evaisha vrinute tena labhyas

     tasyaisha atma vivrinute tanum svam

 

     na-not; ayam-He; atma-the Supreme Personality of Godhead; pravacanena-by explanations; labhyah-to be attained; na-not; medhaya-by intelligence; na-not; bahuna-by much; shrutena-hearing; yam-whom; eva-indeed; esha-He; vrinute-chooses; tena-by that; labhyah-to be attyained; tasya-of him; esha-He; atma-the Supreme Personality of Godhead; vivrinute-reveals; tanum-form; svam-own.

 

 

     The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by much hearing. He is obtained only  by one whom He Himself chooses. To such a person, He manifests His own form.*

 

Text 4

 

nayam atma bala-hinena labhyo

     na ca pramodat tapasa vapy alingat

etair upayair yatate yas tu vidvan

     tasyaisha atma vishate brahma-dhama

 

     na-not; ayam-He; atma-the Supreme Personality of Godhead; bala-hinena-without spiritual strength; labhyah-to be attained; na-not; ca-and; pramodat-from happiness; tapasa-by austerities; va-or; apy-also; alingat-by noty embracing; etaih-by these; upayaih-means; yatate-tries; yah-who; tu-indeed; vidvan-wise; tasya-of him; esha-He; atma-the Supreme Personality of Godhead; vishate-enters; brahma-dhama-the spiritual world.

 

 

     The Supreme Lord is not obtained by a person who has no spiritual strength, nor by one foolishly engaged in improper renunciation and detachment. A wise person engaged in proper renunciation and detachment attains the Lord. Indeed, he enters the Lord's abode.

 

 

Text 5

 

samprapyainam rishayo jnana-triptah

     kritatmano vita-ragah prashantah

te sarvagam sarvatah prapya dhira

     yuktatmanah sarvam evavishanti

 

     samprapya-attaining; enam-Him; rishayah-the sages; j{.sy 241}ana-with knowledge; triptah-satisfied; krita-done; atmanah-the self; vita-without; ragah-passion; prashantah-peaceful; te-they; sarvagam-all-pervading; sarvatah-everywhere; prapya-attaining; dhira-saintly; yuktatmanah-properly engaged; sarvam-all; eva-indeed; avishanti-enter.

 

 

     The wise sages have attained the Supreme Lord. Peaceful, free from material desires, happy in transcendental knowledge, and seeing the all-pervading Lord everywhere, they engage in devotional service. At the end they enter the Lord's transcendental abode.

 

Text 6

 

vedanta-vijnana-su-nishcitarthah

     sannyasa-yogad yatayah shuddha-sattvah

te brahma-lokeshu paranta-kale

     paramritah parimucyanti sarve

 

     vedanta-the conclusion of the Vedas; vij{.sy 241}ana-knowledge; su-nishcitarthah-concluded; sannyasa-yogat-from renunciation; yatayah-sannyasis; shuddha-sattvah-pure in heart; te-they; brahma-lokeshu-in the spiritual worlds; paranta-kale-at the end of time; paramritah-immortal; parimucyanti-are liberated; sarve-all.

 

 

     They who are renounced, pure in heart, and wise with the conclusions of the Vedas, attain liberation and become immortal. They stay in the spiritual worlds for eternity.

 

 

Text 7

 

gatah kalah pancadasha pratishtha

     devash ca sarve pratidevatasu

karmani vijnanamayash ca atma

     pare 'vyaye sarva eki-bhavanti

 

     gatah-gome; kalah-parts; pancadasha-fifteen; pratishtha-establihsment; devash-demigods; ca-and; sarve-all; pratidevatasu-in the demigods; karmani-karmas; vij{.sy 241}anamayah-consisting of knowledge; ca-and; atma-self; pare-in the Supreme; avyaye-unchanging; sarve-all; eki-bhavanti-become one.

 

 

     Then the fifteen phases of existence and all the senses enter the demigods that are their origins. Then the soul is freed from his past karma. Then, filled with transcendental knowledge, the soul meets the immortal Supreme Person.

 

Text 8

 

yatha nadyah syandamanah samudre

     astam gacchanti nama-rupe vihaya

tatha vidvan nama-rupad vimuktah

     parat param purusham upaiti divyam

 

     yatha-as; nadyah-rivers; syandamanah-flowing; samudre-in the ocean; astam-placed; gacchanti-go; nama-rupe-forms and names; vihaya-abandoning; tatha-so; vidvan-a wise person; nama-rupat-from names and forms; vimuktah-free; parat-than the greatest; param-tgreater; purusham-the Supreme Person; upaiti-attains; divyam-transcendental.

 

 

     As rivers abandon their names and forms and meet with the ocean, so the wise transcendentalist abandons his material name and form and meets the glorious Supreme Person.

 

 

Text 9

 

sa yo ha vai tat paramam brahma veda

     brahmaiva bhavati nasyabrahma-vit kule bhavati

tarati sokam tarati papmanam

     guha-granthibhyo vimukto 'mrito bhavati

 

     sa-he; yah-who; ha-indeed; vai-indeed; tat-that; paramam-supreme; a-not; brahma-Brahman; veda-knows; brahma-spirit; eva-indeed; bhavati-becomes; na-not; asya-of him; brahma-vit-knowing Brahman; kule-in the family; bhavati-is; tarati-crosses; sokam-grief; tarati-crosses; papmanam-sin; guha-granthibhyah-from the knots in the heart; vimuktah-freed; amritah-immortal; bhavati-becomes.

 

 

     One who knows the Supreme Person attains a spiritual form like His. No atheist will take birth in that devotee's family. He crosses beyond grief. He crosses beyond sin. He cuts the knots in the heart. He becomes immortal.

 

Text 10

 

tad etad ricabhyuktam

 

kriyavantah shrotriya brahma-nishthah

     svayam juhvate ekarshim shraddhayantah

tesham evaitam brahma-vidyam vadeta

     shiro-vratam vidhi-vad yais tu cirnam

 

     tat-that; etat-this; rica-by the Vedic hymn; abhyuktam-said; kriyavantah-active; shrotriya-learned; brahma-in the Supreme; nishthah-faithful; svayam-personally; juhvate-sacrifice; ekarshim-one sage; shraddhayantah-havign faith; tesham-of them; eva-indeed; etam-this; brahma-vidyam-knowledge of the Supreme; vadeta-should speak; shirah-head; vratam-vow; vidhi-vat-properly; yaih-by whom; tu-indeed; cirnam-done.

 

 

     In the Vedic hymns it is said:

 

     To they who are learned, active in devotional service, have faith in the Supreme Lord and the spiritual master, are surrendered to the spiritual master, and have thus fulfilled the best of vows, this knowledge of the Supreme Person should be taught.

 

 

Text 11

 

tad etat satyam rishir angirah purovaca

     naitad acirna-vrato 'dhite

namah parama-rishibhyah

     namah parama-rishibhyah

 

     tat-that; etat-this; satyam-truth; rishih-the sage; angirah-Angira; purovaca-spoke; na-not; etat-this; acirna-vratah-who have not followed vows; adhite-studies; namah-obeisances; parama-rishibhyah-to the great sages.

 

 

     This was the truth spoken by the sage Angira. One who has not followed spiritual vows should not study this truth. Obeisances to the great sages. Obeisances to the great sages.